華嚴經探玄記 20.2

20.2

第七遠行地知識內，初舉法勸修中三：先指後位、次頌前法、三善財得利益。初中，開敷樹花者，若約位，此地是有行有開發無相住故名也；約事，此天在香樹樓閣中故立此名。二頌前法者，臨去慇懃囑付令修學故。於中十四頌半，初二總頌境智法；次十一頌離垢光劫中供佛修行，於中初三總舉、次五別頌於初佛邊發大心等、次三頌明已後須彌塵等佛邊修行得法、後一頌半結轉剎塵劫中修行淨治此法。三「爾時善財」下明聞偈得益。於中二：先長行得法，有六句：一總舉法體、二三昧、三總持、四通明、五辯海、六深法；後五是用。二偈讚夜天，於中十四頌分五：初四頌悲智甚深、次四頌度生廣大、次二離障攝德、次三見時眾除妄、後一用同佛果。

Within [the passage on] the spiritual friend of the seventh ground, the Far-Reaching Ground, first, in raising the Dharma to encourage practice, there are three parts: first, pointing to the subsequent stage; next, versifying the preceding Dharma; third, Sudhana gaining benefit. In the first part, "Flowering Tree Flowers": if discussed in terms of the stage, it is named this because this ground is an abiding of signlessness that possesses active practice and blossoming development; in terms of concrete facts, this goddess resides within pavilions of fragrant trees, hence this name is established. Second, versifying the preceding Dharma is because at the time of departure, she earnestly entrusts it to him so that he may cultivate and study it. Therein are fourteen and a half verses: the first two generally versify the Dharma of object and wisdom; the next eleven verses [versify] making offerings to buddhas and cultivating practice during the kalpa of Stainless Light, wherein the first three raise it in general, the next five specifically versify generating the great mind and so forth before the first buddha, the next three verses clarify cultivating practice and attaining the Dharma before subsequent buddhas as numerous as the dust motes of Sumeru, and the final one and a half verses conclude with cultivating practice and purifying this Dharma through kalpas as numerous as the dust motes of transformed lands. Third, from "At that time, Sudhana" onwards clarifies gaining benefit upon hearing the verses. Therein are two: first, attaining the Dharma in prose, which has six clauses: 1. generally raising the essence of the Dharma, 2. samādhi, 3. dhāraṇī, 4. superknowledges, 5. an ocean of eloquence, 6. the profound Dharma; the latter five are functions. Second, praising the night goddess in verses, wherein fourteen verses are divided into five parts: the first four verses praise the profundity of compassion and wisdom; the next four verses praise the vastness of saving sentient beings; the next two praise abandoning hindrances and embracing virtues; the next three praise the assembly eliminating delusion upon seeing her; the final one praises her function being identical to the fruit of buddhahood.